141. Version B here adds: “Giving up her feathers for lost, she turned her attention to giving names to the different kinds of birds as they flew out,—names which they bear to this day among the Navajos,—until her basket was empty.”
142. Tseʻ-ta-ho-tsĭl-táʻ-li is said to mean He (Who) Kicks (People) Down the Cliff. Some pronounce the name Tseʻ-ta-yĭ-tsil-táʻ-li.
143. In versions A and B, the hero simply cuts the hair of the monster and allows the latter to fall down the cliff.
144. Na-tsĭs-a-án is the Navaho Mountain, an elevation 10,416 feet high, ten miles south of the junction of the Colorado and San Juan rivers, in the State of Utah.
145. Thus does the Navaho story-teller weakly endeavor to score a point against his hereditary enemy, the Pah Ute. But it is poor revenge, for the Pah Ute is said to have usually proved more than a match for the Navaho in battle. In Version A, the young are transformed into Rocky Mountain sheep; in Version B, they are changed into birds of prey.
146. This is the place at which the Bĭnáye Aháni were born, as told in [par. 203]. The other monsters mentioned in Part II. were not found by Nayénĕzgạni at the places where they were said to be born.
147. Other versions make mention, in different places, of a Salt Woman, or goddess of salt, Ásihi Estsán; but the version of Hatáli Nĕz does not allude to her. Version A states that she supplied the bag of salt which Nayénĕzgạni carried on his expedition.
148. Tsĭ-dĭl-tó-i means shooting or exploding bird. The name comes, perhaps, from some peculiarity of this bird, which gives warning of the approach of an enemy.
149. Hos-tó-di is probably an onomatopoetic name for a bird. It is said to be sleepy in the daytime and to come out at night.
150. Version B says that scalps were the trophies.